L
E V I T I C U S
CHAP. VII.
Here
is, I. The law of the trespass-offering (ver. 1-7), with some further
directions concerning the burnt-offering and the meat-offering, ver. 8-10. II.
The law of the peace-offering. The eating of it (ver. 11-21), on which
occasion the prohibition of eating fat or blood is repeated (ver. 22-27), and
the priests' share of it, ver. 28-34. III. The conclusion of those
institutions, ver. 35, &c.
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Law
of the Trespass-Offering.
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B.
C. 1490.
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1 Likewise this is
the law of the trespass offering: it is most holy. 2 In the
place where they kill the burnt offering shall they kill the trespass
offering: and the blood thereof shall he sprinkle round about upon the
altar. 3 And he shall offer of it all the fat thereof; the rump,
and the fat that covereth the inwards, 4 And the two kidneys, and
the fat that is on them, which is by the flanks, and the caul that
is above the liver, with the kidneys, it shall he take away: 5
And the priest shall burn them upon the altar for an offering made by
fire unto the LORD:
it is a trespass offering. 6 Every male among the priests
shall eat thereof: it shall be eaten in the holy place: it is most
holy. 7 As the sin offering is, so is the trespass
offering: there is one law for them: the priest that maketh atonement
therewith shall have it. 8 And the priest that offereth any
man's burnt offering, even the priest shall have to himself the skin of
the burnt offering which he hath offered. 9 And all the meat
offering that is baken in the oven, and all that is dressed in the fryingpan,
and in the pan, shall be the priest's that offereth it. 10 And
every meat offering, mingled with oil, and dry, shall all the sons of Aaron
have, one as much as another.
Observe here, 1. Concerning the trespass-offering, that, being much of the
same nature with the sin-offering, it was to be governed by the same rules, v.
6. When the blood and fat were offered to God to make atonement, the priests
were to eat the flesh, as that of the sin-offering, in the holy place. The
Jews have a tradition (as we have it from the learned bishop Patrick)
concerning the sprinkling of the blood of the trespass-offering round about
upon the altar, "That there was a scarlet line which went round about
the altar exactly in the middle, and the blood of the burnt-offerings was
sprinkled round about above the line, but that of the trespass-offerings and
peace-offerings round about below the line." As to the flesh of the
trespass-offering, the right to it belonged to the priest that offered it, v.
7. He that did the work must have the wages. This was an encouragement to the
priests to give diligent attendance on the altar; the more ready and busy they
were the more they got. Note, The more diligent we are in the services of
religion the more we shall reap of the advantages of it. But any of the
priests, and the males of their families, might be invited by him to whom it
belonged to partake with him: Every male among the priests shall eat
thereof, that is, may eat thereof, in the holy place, v. 6.
And, no doubt, it was the usage to treat one another with those perquisites of
their office, by which friendship and fellowship were kept up among the
priests. Freely they had received, and must freely give. It seems the offerer
was not himself to have any share of his trespass-offering, as he was to have
of his peace-offering; but it was all divided between the altar and the
priest. They offered peace-offerings in thankfulness for mercy, and then it
was proper to feast; but they offered trespass-offerings in sorrow for sin,
and then fasting was more proper, in token of holy mourning, and a resolution
to abstain from sin. 2. Concerning the burnt-offering it is here appointed
that the priest that offered it should have the skin (v. 8), which no
doubt he might make money of. "This" (the Jews say) "is meant
only for the burnt-offerings which were offered by particular persons; for the
profit of the skins of the daily burnt-offerings for the congregation went to
the repair of the sanctuary." Some suggest that this appointment will
help us to understand God's clothing our first parents with coats of skins,
Gen. iii. 21. It is probable that the beasts whose skins they were were
offered in sacrifice as whole burnt-offerings, and that Adam was the priest
that offered them; and then God gave him the skins, as his fee, to make
clothes of for himself and his wife, in remembrance of which the skins ever
after pertained to the priest; and see Gen. xxvii. 16. 3. Concerning the
meat-offering, if it was dressed, it was fit to be eaten immediately; and
therefore the priest that offered it was to have it, v. 9. If it was
dry, there was not so much occasion for being in haste to use it; and
therefore an equal dividend of it must be made among all the priests that were
then in waiting, v. 10.
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Law
of the Peace-Offering.
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B.
C. 1490.
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11 And this is the
law of the sacrifice of peace offerings, which he shall offer unto the LORD.
12 If he offer it for a thanksgiving, then he shall offer with the sacrifice
of thanksgiving unleavened cakes mingled with oil, and unleavened wafers
anointed with oil, and cakes mingled with oil, of fine flour, fried.
13 Besides the cakes, he shall offer for his offering leavened bread
with the sacrifice of thanksgiving of his peace offerings. 14 And
of it he shall offer one out of the whole oblation for an heave
offering unto the LORD,
and it shall be the priest's that sprinkleth the blood of the peace
offerings. 15 And the flesh of the sacrifice of his peace
offerings for thanksgiving shall be eaten the same day that it is offered; he
shall not leave any of it until the morning. 16 But if the
sacrifice of his offering be a vow, or a voluntary offering, it shall
be eaten the same day that he offereth his sacrifice: and on the morrow also
the remainder of it shall be eaten: 17 But the remainder of the
flesh of the sacrifice on the third day shall be burnt with fire.
18 And if any of the flesh of the sacrifice of his peace offerings be
eaten at all on the third day, it shall not be accepted, neither shall it be
imputed unto him that offereth it: it shall be an abomination, and the soul
that eateth of it shall bear his iniquity. 19 And the flesh that
toucheth any unclean thing shall not be eaten; it shall be burnt with
fire: and as for the flesh, all that be clean shall eat thereof.
20 But the soul that eateth of the flesh of the sacrifice of peace
offerings, that pertain unto the LORD,
having his uncleanness upon him, even that soul shall be cut off from his
people. 21 Moreover the soul that shall touch any unclean thing,
as the uncleanness of man, or any unclean beast, or any abominable
unclean thing, and eat of the flesh of the sacrifice of peace
offerings, which pertain unto the LORD,
even that soul shall be cut off from his people. 22 And the LORD
spake unto Moses, saying, 23 Speak unto the children of Israel,
saying, Ye shall eat no manner of fat, of ox, or of sheep, or of goat.
24 And the fat of the beast that dieth of itself, and the fat of that which is
torn with beasts, may be used in any other use: but ye shall in no wise eat of
it. 25 For whosoever eateth the fat of the beast, of which men
offer an offering made by fire unto the LORD,
even the soul that eateth it shall be cut off from his people.
26 Moreover ye shall eat no manner of blood, whether it be of fowl or
of beast, in any of your dwellings. 27 Whatsoever soul it be
that eateth any manner of blood, even that soul shall be cut off from his
people. 28 And the LORD
spake unto Moses, saying, 29 Speak unto the children of Israel,
saying, He that offereth the sacrifice of his peace offerings unto the LORD
shall bring his oblation unto the LORD
of the sacrifice of his peace offerings. 30 His own hands shall
bring the offerings of the LORD
made by fire, the fat with the breast, it shall he bring, that the breast may
be waved for a wave offering before the LORD.
31 And the priest shall burn the fat upon the altar: but the breast shall be
Aaron's and his sons'. 32 And the right shoulder shall ye give
unto the priest for an heave offering of the sacrifices of your peace
offerings. 33 He among the sons of Aaron, that offereth the blood
of the peace offerings, and the fat, shall have the right shoulder for his
part. 34 For the wave breast and the heave shoulder have I taken
of the children of Israel from off the sacrifices of their peace offerings,
and have given them unto Aaron the priest and unto his sons by a statute for
ever from among the children of Israel.
All this relates to the peace-offerings: it is the repetition and explication
of what we had before, with various additions.
I. The nature and intention of the peace-offerings are here more distinctly
opened. They were offered either, 1. In thankfulness for some special mercy
received, such as recovery from sickness, preservation in a journey,
deliverance at sea, redemption out of captivity, all which are specified in
Ps. cvii., and for them men are called upon to offer the sacrifice of
thanksgiving, v. 22. Or, 2. In performance of some vow which a man made
when he was in distress (v. 16), and this was less honourable than the
former, though the omission of it would have been more culpable. Or, 3. In
supplication for some special mercy which a man was in the pursuit and
expectation of, here called a voluntary offering. This accompanied a
man's prayers, as the former did his praises. We do not find that men were
bound by the law, unless they had bound themselves by vow, to offer these
peace-offerings upon such occasions, as they were to bring their sacrifices of
atonement in case of sin committed. Not but that prayer and praise are as much
our duty as repentance is; but here, in the expressions of their sense of
mercy, God left them more to their liberty than in the expressions of their
sense of sin--to try the generosity of their devotion, and that their
sacrifices, being free-will offerings, might be the more laudable and
acceptable; and, by obliging them to bring the sacrifices of atonement, God
would show the necessity of the great propitiation.
II. The rites and ceremonies about the peace-offerings are enlarged upon.
1. If the peace-offering was offered for a thanksgiving, a meat-offering must
be offered with it, cakes of several sorts, and wafers (v. 12), and
(which was peculiar to the peace-offerings) leavened bread must be offered,
not to be burnt upon the altar, that was forbidden (ch. ii. 11), but to
be eaten with the flesh of the sacrifice, that nothing might be wanting to
make it a complete and pleasant feast; for unleavened bread was less grateful
to the taste, and therefore, though enjoined in the passover for a particular
reason, yet in other festivals leavened bread, which was lighter and more
pleasant, was appointed, that men might feast at God's table as well as at
their own. And some think that a meat-offering is required to be brought with
every peace-offering, as well as with that of thanksgiving, by that law (v.
29) which requires an oblation with it, that the table might be as well
furnished as the altar.
2. The flesh of the peace-offerings, both that which was the priest's share
and that which was the offerer's must be eaten quickly, and not kept long,
either raw, or dressed, cold. If it was a peace-offering for thanksgiving, it
must be all eaten the same day (v. 16); if a vow, or voluntary
offering, it must be eaten either the same day or the day after, v. 16.
If any was left beyond the time limited, it was to be burnt (v. 17);
and, if any person ate of what was so left their conduct should be
animadverted upon as a very high misdemeanour, v. 18. Though they were
not obliged to eat it in the holy place, as those offerings that are called
most holy, but might take it to their own tents and feast upon it there, yet
God would by this law make them to know a difference between that and other
meat, and religiously to observe it, that whereas they might keep other meat
cold in the house as long as they thought fit, and warm it again if they
pleased, and eat it three or four days after, they might not do so with the
flesh of their peace-offerings, but it must be eaten immediately. (1.) Because
God would not have that holy flesh to be in danger of putrefying, or being
fly-blown, to prevent which it must be salted with fire (as the
expression is, Mark ix. 49) if it were kept; as, if it was used, it must be
salted with salt. (2.) Because God would not have his people to be niggardly
and sparing, and distrustful of providence, but cheerfully to enjoy what God
gives them (Eccl. viii. 15), and to do good with it, and not to be anxiously
solicitous for the morrow. (3.) The flesh of the peace-offerings was God's
treat, and therefore God would have the disposal of it; and he orders it to be
used generously for the entertainment of their friends, and charitably for the
relief of the poor, to show that he is a bountiful benefactor, giving us
all things richly to enjoy, the bread of the day in its day. If the
sacrifice was thanksgiving, they were especially obliged thus to testify their
holy joy in God's goodness by their holy feasting. This law is made very
strict (v. 18), that if the offerer did not take care to have all his
offering eaten by himself or his family, his friends or the poor, within the
time limited by the law, or, in the event of any part being left, to burn it
(which was the most decent way of disposing of it, the sacrifices upon the
altar being consumed by fire), then his offering should not be
accepted, nor imputed to him. Note, All the benefit of our religious services
is lost if we do not improve them, and conduct ourselves aright afterwards.
They are not acceptable to God if they have not a due influence upon
ourselves. If a man seemed generous in bringing a peace-offering, and yet
afterwards proved sneaking and paltry in the using of it, it was as if he had
never brought it; nay, it shall be an abomination. Note, There is no
mean between God's acceptance and his abhorrence. If our persons and
performances are sincere and upright, they are accepted; if not, they are an
abomination, Prov. xv. 8. He that eats it after the time appointed shall bear
his iniquity, that is, he shall be cut off from his people, as it
is explained (ch. xix. 8), where this law is repeated. This law of
eating the peace-offerings before the third day, that they might not putrefy,
is applicable tot the resurrection of Christ after two days, that, being God's
holy one, he might not see corruption, Ps. xvi. 10. And some think that
it instructs us speedily, and without delay, to partake of Christ and his
grace, feeding and feasting thereon by faith to-day, while it is called
to-day (Heb. iii. 13, 14), for it will be too late shortly.
3. But the flesh, and those that eat it, must be pure. (1.) The flesh must touch
no unclean thing; if it did, it must not be eaten, but burnt, v.
19. If, in carrying it from the altar to the place where it was eaten, a dog
touched it, or it touched a dead body or any other unclean thing, it was then
unfit to be used in a religious feast. Every thing we honour the holy God with
must be pure and carefully kept from all pollution. It is a case adjudged
(Hag. ii. 12) that the holy flesh could not by its touch communicate holiness
to what was common; but by this law it is determined that by the touch of that
which was unclean it received pollution from it, which intimates that the
infection of sin is more easily and more frequently communicated than the
savour of grace. (2.) It must not be eaten by any unclean person. When a
person was upon any account ceremonially unclean it was at his peril if he
presumed to eat of the flesh of the peace-offerings, v. 20, 21. Holy
things are only for holy persons; the holiness of the food being ceremonial,
those were incapacitated to partake of it who lay under any ceremonial
uncleanness; but we are hereby taught to preserve ourselves pure from all the
pollutions of sin, that we may have the benefit and comfort of Christ's
sacrifice, 1 Pet. ii. 1, 2. Our consciences must be purged from dead works,
that we may be fit to serve the living God, Heb. ix. 14. But if any
dare to partake of the table of the Lord under the pollution of sin unrepented
of, and so profane sacred things, they eat and drink judgment to
themselves, as those did that ate of the peace-offerings (v. 20)
and again (v. 21), that they pertain unto the Lord: whatever
pertains to the Lord is sacred, and must be used with great reverence and not
with unhallowed hands. "Be you holy, for God is holy, and you
pertain to him."
4. The eating of blood and the fat of the inwards is here again prohibited;
and the prohibition is annexed as before to the law of the peace-offerings, ch.
iii. 17. (1.) The prohibition of the fat seems to be confined to those beasts
which were used for sacrifice, the bullocks, sheep, and goats: but of the
roe-buck, the hart, and other clean beasts, they might eat the fat; for those
only of which offerings were brought are mentioned here, v. 23-25. This
was to preserve in their minds a reverence for God's altar, on which the fat
of the inwards was burnt. The Jews say, "If a man eat so much as an olive
of forbidden fat--if he do it presumptuously, he is in danger of being cut off
by the hand of God--if ignorantly, he is to bring a sin-offering, and so to
pay dearly for his carelessness." To eat of the flesh of that which died
of itself, or was torn of beasts, was unlawful; but to eat of the fat of such
was doubly unlawful, v. 24. (2.) The prohibition of blood is more
general (v. 26, 27), because the fat was offered to God only by way of
acknowledgment, but the blood made atonement for the soul, and so
typified Christ's sacrifice much more than the burning of the fat did; to this
therefore a greater reverence must be paid, till these types had their
accomplishment in the offering up of the body of Christ once for all. The Jews
rightly expound this law as forbidding only the blood of the life, as
they express it, not that which we call the gravy, for of that they
supposed it was lawful to eat.
5. The priest's share of the peace-offerings is here prescribed. Out of every
beast that was offered for a peace-offering the priest that offered it was to
have to himself the breast and the right shoulder, v. 30-34. Observe
here, (1.) That when the sacrifice was killed the offerer himself must, with
his own hands, present God's part of it, that he might signify thereby his
cheerfully giving it up to God, and his desire that it might be accepted. He
was with his own hands to lift it up, in token of his regard to God as
the God of heaven, and then to wave it to and fro, in token of his
regard to God as the Lord of the whole earth, to whom thus, as far as he could
reach, he offered it, showing his readiness and wish to do him honour. Now
that which was thus heaved and waved was the fat, and the breast, and the
right shoulder, it was all offered to God; and then he ordered the fat to his
altar, and the breast and shoulder to his priest, both being his receivers.
(2.) That when the fat was burnt the priest took his part, on which he and his
family were to feast, as well as the offerer and his family. In holy joy and
thanksgiving, it is good to have our ministers to go before us, and to be our
mouth to God. The melody is sweet when he that sows and those that reap
rejoice together. Some observe a significancy in the parts assigned to the
priests: the breast and the shoulder intimate the affections and the actions,
which must be devoted to the honour of God by all his people and to the
service also of the church by all his priests. Christ, our great
peace-offering, feasts all his spiritual priests with the breast and shoulder,
with the dearest love and the sweetest and strongest supports; for his is the
wisdom of God and the power of God. When Saul was designed for a king Samuel
ordered the shoulder of the peace-offering to be set before him (1 Sam. ix.
24), which gave him a hint of something great and sacred intended for him.
Jesus Christ is our great peace-offering; for he made himself a sacrifice, not
only to atone for sin, and so to save us from the curse, but to purchase a
blessing for us, and all good. By our joyfully partaking of the benefits of
redemption we feast upon the sacrifice, to signify which the Lord's
supper was instituted.
35 This is the portion
of the anointing of Aaron, and of the anointing of his sons, out of the
offerings of the LORD
made by fire, in the day when he presented them to minister unto the LORD
in the priest's office; 36 Which the LORD
commanded to be given them of the children of Israel, in the day that he
anointed them, by a statute for ever throughout their generations. 37
This is the law of the burnt offering, of the meat offering, and of the
sin offering, and of the trespass offering, and of the consecrations, and of
the sacrifice of the peace offerings; 38 Which the LORD
commanded Moses in mount Sinai, in the day that he commanded the children of
Israel to offer their oblations unto the LORD,
in the wilderness of Sinai.
Here is the conclusion of these laws concerning the sacrifices, though some of
them are afterwards repeated and explained. The are to be considered, 1. As a
grant to the priests, v. 35, 36. In the day they were ordained to that
work and office this provision was made for their comfortable maintenance.
Note, God will take care that those who are employed for him be well paid and
well provided for. Those that receive the anointing of the Spirit to minister
unto the Lord shall have their portion, and it shall be a worthy portion, out
of the offerings of the Lord; for God's work is its own wages, and there is a
present reward of obedience in obedience. 2. As a statute for ever to the
people, that they should bring these offerings according to the rules
prescribed, and cheerfully give the priests their share out of them. God commanded
the children of Israel to offer their oblations, v. 38. Note, The
solemn acts religious worship are commanded. They are not things that we are
left to our liberty in, and which we may do or not do at our pleasure; but we
are under indispensable obligations to perform them in their season, and it is
at our peril if we omit them. The observance of the laws of Christ cannot be
less necessary than the observance of the laws of Moses was.
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